Yohanes 5:41

5:41 “I do not accept ¹  praise ²  from people, ³ 

Yohanes 8:49-50

8:49 Jesus answered, “I am not possessed by a demon, ⁴  but I honor my Father – and yet ⁵  you dishonor me. 8:50 I am not trying to get ⁶  praise for myself. ⁷  There is one who demands ⁸  it, and he also judges. ⁹ 

Yohanes 8:1

8:1 But Jesus went to the Mount of Olives. ¹⁰ 

Kolose 1:1

Salutation

1:1 From Paul, ¹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatia 6:12-14

6:12 Those who want to make a good showing in external matters ¹²  are trying to force you to be circumcised. They do so ¹³  only to avoid being persecuted ¹⁴  for the cross of Christ. 6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. ¹⁵  6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ¹⁶  the world has been crucified to me, and I to the world.

Filipi 2:3-5

2:3 Instead of being motivated by selfish ambition ¹⁷  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 2:4 Each of you should be concerned ¹⁸  not only ¹⁹  about your own interests, but about the interests of others as well. ²⁰  2:5 You should have the same attitude toward one another that Christ Jesus had, ²¹ 

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ²²  any affection or mercy, ²³ 

Filipi 2:6

2:6 ²⁴ who though he existed in the form of God ²⁵ 

did not regard equality with God

as something to be grasped,

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ²⁶  any affection or mercy, ²⁷ 

Pengkhotbah 4:11

4:11 Furthermore, if two lie down together, they can keep each other warm,

but how can one person keep warm by himself?

[5:41]  ¹ tn Or “I do not receive.”

[5:41]  ² tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:41]  ³ tn Grk “from men,” but in a generic sense; both men and women are implied here.

[8:49]  ⁴ tn Grk “I do not have a demon.”

[8:49]  ⁵ tn “Yet” is supplied to show the contrastive element present in the context.

[8:50]  ⁶ tn Grk “I am not seeking.”

[8:50]  ⁷ tn Grk “my glory.”

[8:50]  ⁸ tn Grk “who seeks.”

[8:50]  ⁹ tn Or “will be the judge.”

[8:1]  ¹⁰ sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[6:12]  ¹² tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”

[6:12]  ¹³ tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.

[6:12]  ¹⁴ tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (Jina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diwkontai; Ì⁴⁶ A C F G K L P 0278 6 81 104 326 629 1175 1505 pm) and the subjunctive διώκωνται (diwkwntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.

[6:13]  ¹⁵ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[6:14]  ¹⁶ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[2:3]  ¹⁷ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

[2:4]  ¹⁸ tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.

[2:4]  ¹⁹ tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the καί, motivated most likely by ascetic concerns.

[2:4]  ²⁰ tc The bulk of the Western text (D*^,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (Ì⁴⁶ א A B C D² 0278 33 1739 1881 Ï) also marks it as original.

[2:4]  tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (Jina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.

[2:5]  ²¹ tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”

[2:1]  ²² tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ²³ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[2:6]  ²⁴ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[2:6]  ²⁵ sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

[2:1]  ²⁶ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ²⁷ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.